Evolution of Islamic Schools of Thought المذاهب Evolution and Development By A.S. Hashim. MD

بـســـم الله الرحمن الرحيم Two Branches of Islam The Shi’a and The Sunni

Statistics as of 1996: SHI’A …………………………………….....….. 282 Millions SUNNI Hanafi …………….…………………...………. 380 Millions Maaliki ………………………………......….…. 305 Millions Shafi’i ………………………………………….. 190 Millions Hanbali ……………………………….......…….. 52 Millions

At the Prophet’s Time No Schools of Thought The Prophet did refer to Ali and his Shi’a on a few occasions The Companions were called Sahaaba The Sahaaba were generic and of various ranks Ali’s adherents were called Al‑Khaassah, الخاصه

After the death of the Prophet Many Sahaaba adhered to Ali's demeanor: Explanation of the Sunnah Hadith and Interpretation of Quranic intricacies. Such luminaries increased gradually Named Al‑Khaassah, الخاصه meaning the distinctive, or the special.  These people became known as Al‑Shi'a. 

The rest of the Muslim world Al‑Aammah, العامه   meant the general public As Mu'awiya became Khalifa (ruler), he promoted the term Al‑Jama'ah الجماعه Al‑Jama'ah الجماعه was used to gain support for Mu’awiya About 150 years later, the term Jama'ah was modified Al‑Sunnah wal Jama'ah  السنه والجماعه. Was used up to the 3rd century H.

When the Madh’habs المذاهب were in a flux By 3rd century H. the term was changed Ahlul Sunnah  اهل السنه replaced السنه والجماعه Ahlul Sunnah  اهل السنه  was used for the four Sunni Schools of Thought. By the year 250H the four Sunni Schools were popularized and patronized by: the Abbasi government, their own enthusiasts

The existing Schools of Thought by this stretch of time were: Ja'fari, as headed by Imam Al‑Saadiq. Sunni: Hanafi, as headed by Abu Hanifa Maaliki, as headed by Malik Ibn Anas. Shafi'i, as headed by Ibn Idrees Al‑Shafi'i. Hanbali, as headed by Ahmad Ibn Hanbal.

The Vanished Schools of Thought Madh'hab of Al‑Thawri renowned for 2 centuries Madh'hab of Ibn U'yainah, renowned for 3 centuries Madh'hab of Aw'zaa'i, followed for more than one century. Madh'hab of Dawood Ibn Ali Al‑Dhaahiri, followed for several centuries. 

What is Shi’i and What is Sunni?   A Shi'i is a devotee of the Prophet’s Sunnah as passed down by Ahlul Bayt A Sunni is a person who follows mostly the Sunnah of the Prophet as passed down by the Sahaaba

The Shi‘i Person A devotee of Sunnah of the Prophet as taught by Ahlul Bayt.  Ahlul Bayt are the family of Muhammad A Shi'i regards teaching of Ahlul Bayt as most authentic A Shi'i believes in Imamah, as: Divinely Commissioned, and Specified by Prophet Muhammad (pbuh).  A Shi'i believes in Ismah عصمه

Ismah عصمه Ismah means Allah has shielded the Prophets and the Designated Imams from: a) Sin, b) Religious Error, and c) Forgetfulness.

Sunni A Sunni follows Sunnah of Prophet Muhammad as passed down by Sahaaba and Scholars.  Sunnah of some Khulafaa is said to be included in their teachings.  A Sunni does not believe in Imamah. A Sunni does not believe in Ismah of the Imams.

Up to 150 years after the Prophet The only evolving School of Thought was the Shi'a school It was passed down by Imam Ali, and the Golden Chain of Narration The Golden Chain of Narration consisted of Ali, Al‑Hasan, Al‑Husain, Zainul Abideen, Al‑Baaqir, and Al‑Saadiq Later they included the 12 Imams

The Golden Chain of Narration The Imams were the direct lineage of Prophet Muhammad. Quotes of the Imams were regarded as those of the Prophet The Shi'a would acknowledge narrations by other sources, as long as those narrations were confirmed by Ahlul Bayt

The Golden Chain of Narration Thousands of Hadiths were narrated and quoted by Ahlul Bayt Each Imam said, "My Hadith is the Hadith of my father, and his is the Hadith of his father, up to Ali, who directly narrated the Hadith from Prophet Muhammad "  This is the Golden Chain of Narration. السلسه الذهبيه These Hadiths were of immense importance, since they corrected the inaccuracies and set right the corruption that crept into this science.   

The Golden Chain of Narration

Benu Umayya then Benu Abbas Ahlul Bayt regarded the government of the time as invalid (unlawful) Consequently, Collision with the government caused turmoil Ahlul Bayt adamantly refrained from playing politics with Islam. Thus Ahlul Bayt and their devotees suffered grievously at the hands of some Khalifas.

Al‑Madh'hab Al‑Ja'fari is: The general summation of the Fiqh (rules and regulations) as taught by Ahlul Bayt, Among other things Fiqh deals with: tawhid, elements of faith, elements of worship (pillars of Islam), the halal and haram, ethics, and dealing with people (Mu'aamalat).

Al-Saadiq taught: Sciences of the Quran and Tafseer, علـوم القـران والتـفــسـيـر Fiqh and Jurisprudence Seerah of the Prophet (pbuh),  الســيـره Hadith, الحديث   Islamic philosophy الفلـســـفه الاسـلامـيه Science of Kalaam,   عـلم الــكلام Chemistry,  الكيمياء and Biology  علـوم الطــبـيـعـه Arabic Language,   اللـغــه الـعــربـيـه Grammar and literary works Arabic literature   الـفـصــاحـه and poetryالـشــعر .

The Institute graduates Educational works of Al-Saadiq versus Al-Baaqir During Al-Saadiq’s time, 4,000 Scholars graduated. These Scholars wrote 400 books The 400 books were written during his life and afterwards, up to 200H. The graph shows relative numbers This remarkable growth came only when pressure on Ahlul Bayt eased off

Abu Yusuf and Al-Sheibani The Connection Al-Saadiq Abu Hanifa Al-Maaliki Abu Yusuf and Al-Sheibani Al-Shafi’i Al-Hanbali

Al‑Madh'hab Al‑Hanafi  Consists of the Fiqh rules and regulations as taught by Abu Hanifa.  It deals with: tawhid, elements of faith, elements of worship (pillars of Islam), the halal and haram, ethics, dealing with people (Mu'aamalat).

Features of Al‑Madh'hab Al‑Hanafi Tends to put more emphasis on: Qiyas  القـيــاس (Analogy) and Raa'y  الــرأى (personal opinion) than an emphasis on Hadith choices, and the deductions therefrom. 

Reason for Hanafi’s spread: 20-30 Yrs after Abu Hanifa had died Role of Abu Yusuf and Haroon al-Rasheed Supported as a counterweight to Ahlul Bayt influence Sheibani prolific writings During the Ottoman's times, since only Hanafi allowed Khilaafah for Turks (non-Arab)

Al‑Madh'hab Al‑Maaliki Consists of the Fiqh as taught by Malik Ibn Anas.  It deals with: tawhid, elements of faith, elements of worship (pillars of Islam), the halal and haram, ethics, dealing with people (Mu'aamalat).

Features of Al‑Madh'hab Al‑Maaliki Emphasizes the authenticity of the Hadith  اهل الحديث , the care in its selection, and the deductions therefrom.  Also used some degree of Qiyas (Analogy) and Raa'y (Personal opinion). It began its popularity in the last quarter of the 2nd century H.

Reason for its Spread: Al-Mansoor’s Support, to counterweigh the influence of Ahlul Bayt Appointing him as Chief Justice in Medina Writing Fiqh book, on condition not to mention Imam Ali even once. Spread in Andalusia and North Africa with the help of Government

Al‑Madh'hab Al‑Shafi'i Consists of the Fiqh as taught by Al‑Shafi'i It deals with: tawhid, elements of faith, elements of worship (pillars of Islam), halal and haram, ethics, dealing with people (Mu'aamalat).

Features of Al‑Madh'hab Al‑Shafi'i Uses some of the ways of Al‑Maaliki or Hanafi Madh'hab, i.e. less Qiyas or Raa'y Excels in technique of Istin'baat  الإستنباط (deductive reasoning) Al‑Shafi'i School of Thought began its popularity around 190H and picked up steam in the century that followed.

Al‑Madh'hab Al‑Hanbali Consists of the Fiqh as taught by Ahmad Ibn Hanbal.  It deals with: tawhid, elements of faith, elements of worship (pillars of Islam), halal and haram, ethics, dealing with people (Mu'aamalat).

Features of Al‑Madh'hab Al‑Hanbali It emphasizes taking the Hadith literally (blindly) to such an extent that they were called As'haab Al‑Hadith اصحـــاب الحــديث.  It has almost no use for Qiyas (Analogy) or Raa'y (personal opinion). Ahlul Hadith أهل الحديث were known long time before, but As'haab Al‑Hadith was the result of its evolution.

USOOL (FOUNDATION) OF FIQH Shi’a Sunni Ja’fari Hanafi Maaliki Shafi’i Hanbali 1. Quran, 2. Sunnah, 3. Al-Aql (sound reasoning or perception of the Ja'fari Fiqh Specialists), 4. Ij'maa (consensus of the religious scholars, not to be exclusive of the Imams' teachings). 3. Ij'maa (consensus of the religious scholars), 4. Qiyas (analogy of decision), through the following steps: Istih'san (equity), Urf (common knowledge), 5. Raa'y (personal opinion). 3.Ij'maa (consensus of the religious scholars) 4.Qiyas (analogy), through the following steps: a. Istih'san (equity), b. Urf (common knowledge), c. Consensus of Medina U'lamaa, d. Massaa'lih Mursala (public interest), e. Sad al-Dhari'ah. 3. Ij'maa' (consensus of the religious scholars) 4. Qiyas (analogy of decision). 3. If'taa of Sahaaba (Companions), 4. Preference of weak Hadith over Qiyas (analogy), 5. Qiyas (analogy of decision), through the following steps: a. Istis'haab, (association), b. Massaa'lih Mursala (public interest), c. al-Dharaa'i.

Schools of Thought (Madh'habs): A Shi'a-Sunni Dialogue For More Details Islamicbooks.info Click Schools of Thought (Madh'habs): A Shi'a-Sunni Dialogue

Thank you and May God Bless you. Be in Allah’s Care Thank you and May God Bless you. Dr. A.S. Hashim